The feeling of the Cavaliers was widely different. During eighteen years they had, through all vicissitudes, been faithful to the Crown. Having shared the distress of their prince, were they not to share his triumph? Was no distinction to be made between them and the disloyal subject who had fought against his rightful sovereign, who had adhered to Richard Cromwell, and who had never concurred in the restoration of the Stuarts, till it appeared that nothing else could save the nation from the tyranny of the army? Grant that such a man had, by his recent services, fairly earned his pardon. Yet were his services, rendered at the eleventh hour, to be put in comparison with the toils and sufferings of those who had borne the burden and heat of the day? Was he to be ranked with men who had no need of the royal clemency, with men who had, in every part of their lives, merited the royal gratitude? Above all, was he to be suffered to retain a fortune raised out of the substance of the ruined defenders of the throne? Was it not enough that his head and his patrimonial estate, a hundred times forfeited to justice, were secure, and that he shared, with the rest of the nation, in the blessings of that mild government of which he had long been the foe? Was it necessary that he should be rewarded for his treason at the expense of men whose only crime was the fidelity with which they had observed their oath of allegiance. And what interest had the King in gorging his old enemies with prey torn from his old friends? What confidence could be placed in men who had opposed their sovereign, made war on him, imprisoned him, and who, even now, instead of hanging down their heads in shame and contrition, vindicated all that they had done, and seemed to think that they had given an illustrious proof of loyalty by just stopping short of regicide? It was true they had lately assisted to set up the throne: but it was not less true that they had previously pulled it down, and that they still avowed principles which might impel them to pull it down again. Undoubtedly it might be fit that marks of royal approbation should be bestowed on some converts who had been eminently useful: but policy, as well as justice and gratitude, enjoined the King to give the highest place in his regard to those who, from first to last, through good and evil, had stood by his house. On these grounds the Cavaliers very naturally demanded indemnity for all that they had suffered, and preference in the distribution of the favours of the Crown. Some violent members of the party went further, and clamoured for large categories of proscription.
The political feud was, as usual, exasperated by a religious feud. The King found the Church in a singular state. A short time before the commencement of the civil war, his father had given a reluctant assent to a bill, strongly supported by Falkland, which deprived the Bishops of their seats in the House of Lords: but Episcopacy and the Liturgy had never been abolished by law. The Long Parliament, however, had passed ordinances which had made a complete revolution in Church government and in public worship. The new system was, in principle, scarcely less Erastian than that which it displaced. The Houses, guided chiefly by the counsels of the accomplished Selden, had determined to keep the spiritual power strictly subordinate to the temporal power. They had refused to declare that any form of ecclesiastical polity was of divine origin; and they had provided that, from all the Church courts, an appeal should lie in the last resort to Parliament. With this highly important reservation, it had been resolved to set up in England a hierarchy closely resembling that which now exists in Scotland. The authority of councils, rising one above another in regular gradation, was substituted for the authority of Bishops and Archbishops. The Liturgy gave place to the Presbyterian Directory. But scarcely had the new regulations been framed, when the Independents rose to supreme influence in the state. The Independents had no disposition to enforce the ordinances touching classical, provincial, and national synods. Those ordinances, therefore, were never carried into full execution. The Presbyterian system was fully established nowhere but in Middlesex and Lancashire. In the other fifty counties almost every parish seems to have been unconnected with the neighbouring parishes. In some districts, indeed, the ministers formed themselves into voluntary associations, for the purpose of mutual help and counsel; but these associations had no coercive power. The patrons of livings, being now checked by neither Bishop nor Presbytery, would have been at liberty to confide the cure of souls to the most scandalous of mankind, but for the arbitrary intervention of Oliver. He established, by his own authority, a board of commissioners, called Triers. Most of these persons were Independent divines; but a few Presbyterian ministers and a few laymen had seats. The certificate of the Triers stood in the place both of institution and of induction; and without such a certificate no person could hold a benefice. This was undoubtedly one of the most despotic acts ever done by any English ruler. Yet, as it was generally felt that, without some such precaution, the country would be overrun by ignorant and drunken reprobates, bearing the name and receiving the pay of ministers, some highly respectable persons, who were not in general friendly to Cromwell, allowed that, on this occasion, he had been a public benefactor. The presentees whom the Triers had approved took possession of the rectories, cultivated the glebe lands, collected the tithes, prayed without book or surplice, and administered the Eucharist to communicants seated at long tables.
Thus the ecclesiastical polity of the realm was in inextricable confusion. Episcopacy was the form of government prescribed by the old law which was still unrepealed. The form of government prescribed by parliamentary ordinance was Presbyterian. But neither the old law nor the parliamentary ordinance was practically in force. The Church actually established may be described as an irregular body made up of a few Presbyteries and many Independent congregations, which were all held down and held together by the authority of the government.
Of those who had been active in bringing back the King, many were zealous for Synods and for the Directory, and many were desirous to terminate by a compromise the religious dissensions which had long agitated England. Between the bigoted followers of Laud and the bigoted followers of Knox there could be neither peace nor truce: but it did not seem impossible to effect an accommodation between the moderate Episcopalians of the school of Usher and the moderate Presbyterians of the school of Baxter. The moderate Episcopalians would admit that a Bishop might lawfully be assisted by a council. The moderate Presbyterians would not deny that each provincial assembly might lawfully have a permanent president, and that this president might lawfully be called a Bishop. There might be a revised Liturgy which should not exclude extemporaneous prayer, a baptismal service in which the sign of the cross might be used or omitted at discretion, a communion service at which the faithful might sit if their conscience forbade them to kneel. But to no such plan could the great bodies of the Cavaliers listen with patience. The religious members of that party were conscientiously attached to the whole system of their Church. She had been dear to their murdered King. She had consoled them in defeat and penury. Her service, so often whispered in an inner chamber during the season of trial, had such a charm for them that they were unwilling to part with a single response. Other Royalists, who made little presence to piety, yet loved the episcopal church because she was the foe of their foes. They valued a prayer or a ceremony, not on account of the comfort which it conveyed to themselves, but on account of the vexation which it gave to the Roundheads, and were so far from being disposed to purchase union by concession that they objected to concession chiefly because it tended to produce union.
Such feelings, though blamable, were natural, and not wholly inexcusable. The Puritans had undoubtedly, in the day of their power, given cruel provocation. They ought to have learned, if from nothing else, yet from their own discontents, from their own struggles, from their own victory, from the fall of that proud hierarchy by which they had been so heavily oppressed, that, in England, and in the seventeenth century, it was not in the power of the civil magistrate to drill the minds of men into conformity with his own system of theology. They proved, however, as intolerant and as meddling as ever Laud had been. They interdicted under heavy penalties the use of the Book of Common Prayer, not only in churches, but even in private houses. It was a crime in a child to read by the bedside of a sick parent one of those beautiful collects which had soothed the griefs of forty generations of Christians. Severe punishments were denounced against such as should presume to blame the Calvinistic mode of worship. Clergymen of respectable character were not only ejected from their benefices by thousands, but were frequently exposed to the outrages of a fanatical rabble. Churches and sepulchres, fine works of art and curious remains of antiquity, were brutally defaced. The Parliament resolved that all pictures in the royal collection which contained representations of Jesus or of the Virgin Mother should be burned. Sculpture fared as ill as painting. Nymphs and Graces, the work of Ionian chisels,